SURAH (23) AL-MU'MINOUN (AYA 21 to 50)
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ
نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا
تَأْكُلُونَ {23:21}
[Q23:21] Wa
inna lakum fil an'aami la'ibrah; nusqeekum mimmaa fee butoonihaa wa lakum
feehaa manaafi'u kaseeratunw wa minhaa taakuloon;
[Q23:21] And most surely there is a lesson for you in the cattle: We make you to drink of what is in their bellies, and you have in them many advantages and of them you eat,
[Q23:21] And most surely there is a lesson for you in the cattle: We make you to drink of what is in their bellies, and you have in them many advantages and of them you eat,
[Q23:21] Dan sesungguhnya pada binatang-binatang ternak itu kamu beroleh
punca-punca yang menyedarkan (tentang kemurahan dan kebijaksanaan ALLAH (SwT)
penciptanya); Kami beri kamu minum dari susu yang ada dalam perutnya dan kamu
beroleh banyak faedah lagi padanya dan daripadanya juga kamu beroleh rezeki
penghidupan kamu.
Refer to the commentary
of Nahl 16:66.
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(23:21) In fact, there is a lesson for you in the
cattle: We give you as a drink of that which is in their bellies, *22 and
besides this you get other benefits from them: you eat their flesh
*22 That is,
milk. Refer to An-Nahl (XVI): 66 and E.N. 54 thereof.
وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ {22}
[Q23:22] Wa
'alaihaa wa'alal fulki tuhmaloon.
[Q23:22] And on them and on the ships you are borne.
[Q23:22] And on them and on the ships you are borne.
[Q23:22] Dan di atas binatang-binatang ternak itu, serta di atas kapal-kapal
kamu diangkut.
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(23:22) and are carried from place to place on them and
on ships. *23
*23 The benefits
of cattle as means of conveyance have been mentioned here along with the ships,
because in Arabia, camel was used mainly for this purpose, and has been called
"the ship of the desert" for the same reason.
SECTION
2
God
saved Noah and his followers
Noah
commanded by God to make the Ark – The deluge – Nuh and his followers saved –
Another Apostle of God sent to the people with the similar guidance towards the
Unity of God.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَقَالَ
يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ أَفَلَا
تَتَّقُونَ {23:23}
[Q23:23] Wa
laqad arsalnaa Noohan ilaa qawmihee faqaala yaa qawmi'budul laaha maa lakum min
ilahin ghairuhoo afalaa tattaqoon.
[Q23:23] And certainly We sent Nuh to his people, and he said: O my people! Serve ALLAH (SWT), you have no god other than Him; will you not then guard (against evil)?
[Q23:23] And certainly We sent Nuh to his people, and he said: O my people! Serve ALLAH (SWT), you have no god other than Him; will you not then guard (against evil)?
[Q23:23] Dan demi sesungguhnya, Kami telah mengutuskan Nabi Nuh kepada kaumnya
lalu berkatalah ia: Wahai kaumku, sembahlah kamu akan ALLAH (SwT) (sebenarnya)
tidak ada Tuhan bagi kamu selain daripadaNya. Oleh itu, tidakkah kamu mahu bertakwa
kepadaNya?
Refer to the commentary of Araf 7:59 to 64; Yunus 10:71 to 73; Hud 11:25
to 49 and Anbiya 22:76 and 77
for prophet Nuh.
After giving the examples of order in
creation, ALLAH (SWT) refers to His legislative system for guidance, conveyed through His chosen prophets.
After Nuh,
in post-flood period, Hud, Salih,
Shu-ayb, Lut and other prophets were sent to declare: "There is no ALLAH (SWT) but ALLAH
(SWT). Worship Him alone"; and convey His
legislative guidance, BUT every prophet of ALLAH
(SWT) was belied by the disbelievers on the pretext that they were men like
them, therefore liable to invent lies. They did not believe in the hereafter
nor in resurrection. They were punished
for their wickedness and disbelief. After their destruction ALLAH (SWT) raised
other generations and sent other prophets. Refer to the commentary of Araf 7:59 to
136 and Hud 11:25 to 100.
¥ For verse 35
refer to the commentary of Rad13:5 and Bani Israil 17:49.
¥ For verse 43
refer to the commentary of Ali Imran 3:145; Araf 7:34; Yunus 10:49; Hijr 15:5; and Nahl 16:61.
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(23:23) We
sent Noah to his people: *24 he
said, "O my people, worship Allah alone; you have no other deity than Him.
*24 See also
Al-A`araf (VII): 59-64, Yunus (X): 71-73, Hud (X1): 25-48, Bani Isra'il (XVII):
3 and AI-Anbiya' (XXI): 76-77.
فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ
مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ
شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا
الْأَوَّلِينَ {23:24}
[Q23:24] Faqaalal
mala'ul lazeena kafaroo min qawmihee maa haazaaa illaa basharum mislukum
yureedu ai yatafaddala 'alaikum wa law shaaa'al laahu la anzala malaaa'ikatam
maa sami'naa bihaazaa feee aabaaa'inal awwaleen.
[Q23:24] And the chiefs of those who disbelieved from among his people said: He is nothing but a mortal like yourselves who desires that he may have superiority over you, and if ALLAH (SWT) had pleased, He could certainly have sent down angels. We have not heard of this among our fathers of yore:
[Q23:24] And the chiefs of those who disbelieved from among his people said: He is nothing but a mortal like yourselves who desires that he may have superiority over you, and if ALLAH (SWT) had pleased, He could certainly have sent down angels. We have not heard of this among our fathers of yore:
[Q23:24] Maka ketua-ketua yang kafir dari kaumnya berkata (sesama sendiri):
Orang ini hanyalah seorang manusia seperti kamu, dia bertujuan hendak
melebihkan dirinya daripada kamu dan kalaulah ALLAH (SwT) berkehendak
(mengutuskan seorang Rasul) tentulah Dia menurunkan malaikat menjadi RasulNya.
Kami tidak pernah mendengar seruan seperti ini dalam kalangan datuk nenek kami
yang telah lalu.
(see commentary for verse 23)
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(23:24) Are you not afraid (of shirk"? *25 Those
of the chiefs of his people, who had rejected his Message, said, "This
person is no more than a human being like yourselves. *26 By
this, he merely intends to obtain superiority over you. *27 Had
Allah willed, He would have sent down angels.27a Since the time of our forefathers we have never
heard (that a human being came as a Messenger).
*25 That is,
"Are you not afraid that if you set up partners and associates with Allah,
Who is the real Sovereign, and worship and submit to them, you shall incur His
wrath and punishment?"
*26 There has been a common deviation that "a human being cannot be a Prophet, and a Prophet cannot be a human being." That is why the Qur`an has refuted this wrong conception over and over again, and has stated forcefully that all the Prophets were human beings and that a human being only could be sent as a Prophet to human beings. For details, see AI-A`araf (VII,): 63, 69, Yunus (X): 2, Hud (XI): 27-31, Yusuf (XII): 109, Ar-Ra`d (XIII): 38, Ibrahim (XIV): 10-11, An-Nahl (XVI): 43, Bani Isra'il (XVII): 94-95, Al-Kahf (XVIII): 110, Al-Anbiya' (XXI): 3, 34, Al-Mu'minun (XXIII): 33-34, 47, Al-Furqan (XXV): 7, 20, AshShu'ara` (XXVI): 154, 186, Ya Sin (XXXVI): 15, Ha Mim Sajdah (XLl): 6 along with the relevant E.N.'s.
*27 This accusation is another old objection, which has always been raised against those who tried to reform their people. Their opponents always accused them of exploiting "religion" to gain domination in the land. Prophets Moses, Aaron and Jesus were accused of the same and so was Muhammad (Allah's peace be upon him). So much so that the disbelievers of Makkah offered to make the Holy Prophet their king, if he gave up his Message.
As a matter of fact, the people who exhaust themselves in pursuit of worldly benefits and gains, cannot believe that somebody in this world could also exert himself sincerely and selflessly for the sake of human welfare. They regard deceptive slogans, which they raise to capture power, and false promises, which they make day and night to bring about reforms as natural. They think that sincerity and selflessness can be employed only to deceive people and these cannot be put to any better use. That is why the epithet of "power hungry" for the reformers in all ages has been used by those already in power as if their own power and domination in the land was their birth-right, and they were in no way blame-worthy for struggling for it and achieving it. (For further explanation, see E.N. 36 below)
In this connection, it should also be noted that all those, who try to reform the prevalent corrupt system of life, have inevitably to fight against those in, power in order to establish the righteous system. That is why the powers that be, have always been against the Prophets and their followers, who had to dislodge the corrupt rulers. It is, however, obvious that here is a vast difference between those who want power to gain their own selfish ends and those who want it to reform their people.
27a. This is a clear proof of the fact that Noah's people were not disbelievers in the existence of God nor did they reject Him as Lord of the universe and the angels as His obedient servants. They were only guilty of shirk: they had set up other deities as partners in God's attributes and powers and rights.
*26 There has been a common deviation that "a human being cannot be a Prophet, and a Prophet cannot be a human being." That is why the Qur`an has refuted this wrong conception over and over again, and has stated forcefully that all the Prophets were human beings and that a human being only could be sent as a Prophet to human beings. For details, see AI-A`araf (VII,): 63, 69, Yunus (X): 2, Hud (XI): 27-31, Yusuf (XII): 109, Ar-Ra`d (XIII): 38, Ibrahim (XIV): 10-11, An-Nahl (XVI): 43, Bani Isra'il (XVII): 94-95, Al-Kahf (XVIII): 110, Al-Anbiya' (XXI): 3, 34, Al-Mu'minun (XXIII): 33-34, 47, Al-Furqan (XXV): 7, 20, AshShu'ara` (XXVI): 154, 186, Ya Sin (XXXVI): 15, Ha Mim Sajdah (XLl): 6 along with the relevant E.N.'s.
*27 This accusation is another old objection, which has always been raised against those who tried to reform their people. Their opponents always accused them of exploiting "religion" to gain domination in the land. Prophets Moses, Aaron and Jesus were accused of the same and so was Muhammad (Allah's peace be upon him). So much so that the disbelievers of Makkah offered to make the Holy Prophet their king, if he gave up his Message.
As a matter of fact, the people who exhaust themselves in pursuit of worldly benefits and gains, cannot believe that somebody in this world could also exert himself sincerely and selflessly for the sake of human welfare. They regard deceptive slogans, which they raise to capture power, and false promises, which they make day and night to bring about reforms as natural. They think that sincerity and selflessness can be employed only to deceive people and these cannot be put to any better use. That is why the epithet of "power hungry" for the reformers in all ages has been used by those already in power as if their own power and domination in the land was their birth-right, and they were in no way blame-worthy for struggling for it and achieving it. (For further explanation, see E.N. 36 below)
In this connection, it should also be noted that all those, who try to reform the prevalent corrupt system of life, have inevitably to fight against those in, power in order to establish the righteous system. That is why the powers that be, have always been against the Prophets and their followers, who had to dislodge the corrupt rulers. It is, however, obvious that here is a vast difference between those who want power to gain their own selfish ends and those who want it to reform their people.
27a. This is a clear proof of the fact that Noah's people were not disbelievers in the existence of God nor did they reject Him as Lord of the universe and the angels as His obedient servants. They were only guilty of shirk: they had set up other deities as partners in God's attributes and powers and rights.
إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا
بِهِ حَتَّىٰ حِينٍ {23:25}
[Q23:25] In
huwa illaa rajulum bihee jinnatun fatarabbasoo bihee hattan heen.
[Q23:25] He is only a madman, so bear with him for a time.
[Q23:25] He is only a madman, so bear with him for a time.
[Q23:25] Dia tidak lain hanyalah seorang lelaki yang mengidap penyakit gila.
Oleh itu tunggulah akan perubahan keadaannya hingga ke suatu masa.
Noah was considered by his people to be mad, OTHERWISE,
in their opinion no man could ever think himself to be an apostle of ALLAH
(SWT) and yet condemn their deities. HENCE they suggested him to be left to himself for by the
segregation, the madness might run out or he would perish.
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(23:25) Obviously this man is possessed:
wait a little more: (may be he is cured)".
قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ {23:26}
[Q23:26] Qaala
Rabbin surnee bimaa kazzaboon.
[Q23:26] He said: O my Lord! Help me against their calling me a liar.
[Q23:26] He said: O my Lord! Help me against their calling me a liar.
[Q23:26] Nabi Nuh berdoa dengan berkata: Wahai Tuhanku tolonglah daku, kerana
mereka mendustakan seruanku.
(see commentary for verse 23)
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(23:26) Noah prayed, "Lord, help me against these
people for they have treated me as an impostor". *28
*28 "Help
me against these people": `Take Thy vengeance on these people for they
have denied me." Verse 10 of Al-Qamar (LIV) says: "Then cried Noah to
his Lord, `I am overcome, so take Thy vengeance on these people" and
verses 2627 of Noah (LXXv say: "And Noah said, `O my Lord, do not leave of
these disbelievers any dweller upon the earth, 'for if Thou sparest them, they
will mislead Thy servants and will beget none but sinners and
disbelievers'."
فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ
بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ ۙ
فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ
عَلَيْهِ الْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۖ
إِنَّهُمْ مُغْرَقُونَ {27}
[Q23:27] Fa
awhainaaa ilaihi anis na'il fulka bi a'yuninaa wa wahyinaa fa izaa jaaa'a
amrunaa wa faarat tannooru fasluk feehaa min kullin zawjainis naini wa ahlaka
illaa man sabaqa 'alaihil qawlu minhum wa laa tukhaat ibnee fil lazeena
zalamooo innaahum mughraqoon.
[Q23:27] So We revealed to him, saying: Make the ark before Our eyes and (according to) Our revelation; and when Our command is given and the valley overflows, take into it of every kind a pair, two, and your followers, except those among them against whom the word has gone forth, and do not speak to Me in respect of those who are unjust; surely they shall be drowned.
[Q23:27] So We revealed to him, saying: Make the ark before Our eyes and (according to) Our revelation; and when Our command is given and the valley overflows, take into it of every kind a pair, two, and your followers, except those among them against whom the word has gone forth, and do not speak to Me in respect of those who are unjust; surely they shall be drowned.
[Q23:27] Lalu Kami wahyukan kepadanya: Buatlah bahtera dengan pengawasan serta
kawalan Kami dan dengan panduan wahyu Kami (tentang cara membuatnya); kemudian
apabila datang hukum Kami untuk membinasakan mereka dan air memancut-mancut
dari muka bumi (yang menandakan kedatangan taufan), maka masukkanlah ke dalam
bahtera itu dua dari tiap-tiap jenis haiwan (jantan dan betina) dan bawalah
ahlimu (dan pengikut-pengikutmu) kecuali orang yang telah ditetapkan hukuman azab
atasnya di antara mereka (disebabkan kekufurannya) dan janganlah engkau merayu
kepadaku untuk menolong kaum yang zalim itu, kerana sesungguhnya mereka akan
ditenggelamkan dengan taufan sehingga mati lemas.
(see commentary for verse 23)
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(23:27) At this, We revealed to him: Build an ark under
Our supervision, according to Our instructions. Then, when Our Command comes
and "at-Tannur" *29 begins to boil up, take aboard a pair of every
species of animals, and also the members of your own family except those
against whom the judgement has already been passed; and do not plead with Me
for the workers of iniquity, for they are doomed to be drowned.
*29 Some
commentators think that tanner means the earth; others take it for the highest
part of the earth; and still others think that the words far-at-tannur in the Text have been used for
the break of Dawn. There are some who express the opinion that the words have
been used metaphorically for the creation of turmoil. But in view of the
context, we see no reason why one should take a far fetched figurative meaning
of a clear word of the Qur'an. It appears that a particular oven (tannur) had
been ear-marked for the deluge to start from, which was to all appearances an
unexpected origin of the doom of the wretched people.
فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى
الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ
الظَّالِمِينَ {23:28}
[Q23:28] Fa
izas tawaita ata wa mam ma'aka 'alal fulki faqulil hamdu lillaahil lazee
najjaanaa minal qawmiz zalimeen.
[Q23:28] And when you are firmly seated, you and those with you, in the ark, say: All praise is due to ALLAH (SWT) who delivered us from the unjust people:
[Q23:28] And when you are firmly seated, you and those with you, in the ark, say: All praise is due to ALLAH (SWT) who delivered us from the unjust people:
[Q23:28] Kemudian apabila engkau dan orang-orang yang bersamamu telah berada di
atas bahtera itu maka hendaklah engkau (bersyukur kepada ALLAH (SwT) dengan)
berkata: Segala puji tertentu bagi ALLAH (SwT) yang telah menyelamatkan kami daripada
orang-orang yang zalim.
(see commentary for verse 23)
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(23:28) Then, when you have boarded the ark along with
your companions, say, "Praise be to Allah Who has delivered us from the
wicked people", *30
*30 The fact
that Allah should be praised and thanked for the annihilation of those people,
is a clear proof that they were the most wicked and villainous people in the
world.
وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا
وَأَنْتَ خَيْرُ الْمُنْزِلِينَ {23:29}
[Q23:29] Wa
qur Rabbi anzilnee munzalam mubaarakanw wa Anta khairul munzileen.
[Q23:29] And say: O my Lord! Cause me to disembark a blessed alighting, and Thou art the best to cause to alight.
[Q23:29] And say: O my Lord! Cause me to disembark a blessed alighting, and Thou art the best to cause to alight.
[Q23:29] Dan berdoalah dengan berkata: Wahai Tuhanku, turunkanlah daku di tempat
turun yang berkat dan Engkau adalah sebaik-baik Pemberi tempat.
(see commentary for verse 23)
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(23:29) and pray, "Lord, let my landing from this
ark be at a blessed place, for Thou art the best of harbourers". *31
*31 "Landing"
here does not simply mean touching and resting on the land, but it also implies
the sense of "hospitality", as if to say: "O God, now we are Thy
guests and Thou alone art our Host.
إِنَّ فِي ذَٰلِكَ لَآيَاتٍ وَإِنْ كُنَّا
لَمُبْتَلِينَ {23:30}
[Q23:30] Inna
fee zaalika la Aayaatinw wa in kunnaa lamubtaleen.
[Q23:30] Most surely there are signs in this, and most surely We are ever trying (men).
[Q23:30] Most surely there are signs in this, and most surely We are ever trying (men).
[Q23:30] Sesungguhnya pada yang demikian itu terdapat tanda-tanda (yang
mendatangkan iktibar) dan sesungguhnya Kami tetap menguji (hamba-hamba Kami).
(see commentary for verse 23)
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(23:30) There are many Signs in this story, *32 and
We always put people to the test. *33
*32 At the
conclusion of the story of Prophet Noah, particular attention has been drawn to
the many Signs in the story from which one can learn many lessons. For
instance, the Prophet who invited the people to Tauhid was in the right and
those who practised and insisted on shirk and disbelief were in the wrong and
were destroyed: that the same kind of conflict, which took place between
Prophet Noah and his people, was going on in Makkah. Therefore, ultimately the
Holy Prophet will come out victorious over his antagonists just like Prophet
Noah.
*33 This can also be translated as: "We had to or have to put people to the test.” In each case the purpose is to warn the people that they will not be left alone after they have been granted power in the land and over good things of life, but Allah will put them to the test to see how they used their power. Whatever happened with the people of Noah was in accordance with this law, and the same will happen in future with any community which is raised to power.
*33 This can also be translated as: "We had to or have to put people to the test.” In each case the purpose is to warn the people that they will not be left alone after they have been granted power in the land and over good things of life, but Allah will put them to the test to see how they used their power. Whatever happened with the people of Noah was in accordance with this law, and the same will happen in future with any community which is raised to power.
ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا
آخَرِينَ {23:31}
[Q23:31] Summaa
anshaana mim ba'dihim qarnan aakhareen.
[Q23:31] Then We raised up after them another generation.
[Q23:31] Then We raised up after them another generation.
(see commentary for verse 23)
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(23:31) After them We raised a people of another
generation. *34
*34 The people
of `Ad, who were raised to power after the people of Noah. (Refer to AI-A`araf:
69).
فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ أَنِ
اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ أَفَلَا تَتَّقُونَ {23:32}
[Q23:32] Fa
arsalnaa feehim Rasoolam minhum ani'budul laaha maa lakum min ilaahin ghairuhoo
afalaa tattaqoon.
[Q23:32]
So We sent among them a messenger from among them, saying: Serve ALLAH (SWT),
you have no god other than Him; will you not then guard (against evil)?
[Q23:32] Lalu Kami mengutus kepada mereka seorang Rasul dari kalangan mereka (dengan berfirman melalui Rasul itu): Sembahlah kamu akan ALLAH (SwT), (sebenarnya) tidak ada Tuhan bagi kamu selain daripadaNya. Oleh itu tidakkah kamu mahu bertakwa kepadaNya?
[Q23:32] Lalu Kami mengutus kepada mereka seorang Rasul dari kalangan mereka (dengan berfirman melalui Rasul itu): Sembahlah kamu akan ALLAH (SwT), (sebenarnya) tidak ada Tuhan bagi kamu selain daripadaNya. Oleh itu tidakkah kamu mahu bertakwa kepadaNya?
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:32) Then We sent to them a Messenger from among
themselves, (who said,) "Worship Allah alone: you have no other deity than
Him. Are you not afraid (of disbelief)?"
SECTION
3
Generations
raised after Noah’s people
The
people (Hud) and the Prophet Saleh raised after Noah – Other generations and
other apostles, one after another sent to warn mankind – Every apostle was
belied – Moses and Aaron sent to Pharoah – Jesus and Mary the signs of God –
Jesus and his Mother given a secure place with the necessary provision.
وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا
وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا
مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ
وَيَشْرَبُ مِمَّا تَشْرَبُونَ {23:33}
[Q23:33] Wa
qaalal mala-u min qawmihil lazeena kafaroo wa kazzaboo bi liqaaa'il Aakhirati
wa atrafnaahum fil hayaatid dunyaa maa haazaaa illaa basharum mislukum yaakulu
mimmaa taakuloona minhu wa yashrabu mimmaa tashraboon.
[Q23:33] And the chiefs of his people who disbelieved and called the meeting of the hereafter a lie, and whom We had given plenty to enjoy in this world's life, said: This is nothing but a mortal like yourselves, eating of what you eat from and drinking of what you drink.
[Q23:33] And the chiefs of his people who disbelieved and called the meeting of the hereafter a lie, and whom We had given plenty to enjoy in this world's life, said: This is nothing but a mortal like yourselves, eating of what you eat from and drinking of what you drink.
[Q23:33] Dan (bagi menolak seruan itu), ketua-ketua dari kaumnya yang kafir
serta mendustakan pertemuan hari akhirat dan yang Kami mewahkan mereka dalam
kehidupan dunia, berkata (sesama sendiri) Orang ini hanyalah seorang manusia
seperti kamu, ia makan dari apa yang kamu makan dan meminum dari apa yang kamu
minum.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:33) Those of the chiefs of his people, who had
rejected the Message and denied the life in the Hereafter and whom We had given
prosperity in this worldly life, *35 said, "This person is no
more than a human being like yourselves, for he eats of what you eat and drinks
of what you drink.
*35 It should be
noted that all those people who opposed the Messengers had three common
characteristics: (1) They were
the chiefs of their people. (2) They denied
life in the "Hereafter". (3) They were
prosperous in the worldly life. Obviously, they loved the life of this world
and could never conceive that their way of life, which had made them chiefs
and brought prosperity, could ever be wrong. Therefore they opposed their
Messengers, who took away their peace of mind, by preaching that there was a
life-after-death and they shall have to render an account to Allah of what they
did in this world. And this was exactly what was happening at Makkah.
وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ
إِذًا لَخَاسِرُونَ {23:34}
[Q23:34] Wa
la'in at'atum basharam mislakum innakum izal lakhaasiroon.
[Q23:34] And if you obey a mortal like yourselves, then most surely you will be losers:
[Q23:34] And if you obey a mortal like yourselves, then most surely you will be losers:
[Q23:34] Dan demi sesungguhnya, jika kamu taati manusia yang seperti kamu,
tentulah kamu dengan membuat demikian, menjadi orang-orang yang rugi.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:34) Now if you submit to a human being like
yourselves, you shall indeed be losers. *36
*36 Some
commentators have wrongly opined that the chiefs exchanged these remarks
against the Messenger between themselves. These remarks in fact were addressed
to the common people. When the chiefs felt that the Message was spreading among
the common people and there was a real danger that they would be influenced by
the pure character of the Messenger and that their superiority then would
automatically come to an end, they began to delude them by raising such
objections against him. It is worth while to note that both the chiefs of the
people of Noah and the chiefs of the people of `Ad accused their Messengers of
the "lust for power" but as regards themselves, they thought that
power and prosperity were their inherent rights and they were in every respect
entitled to be the chiefs of their people.
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ
تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ {23:35}
[Q23:35] A-Ya'idukum
annakum izaa mittum wa kuntum turaabanw wa izaaman annakum mukhrajoon.
[Q23:35] What! Does he threaten you that when you are dead and become dust and bones that you shall then be brought forth?
[Q23:35] What! Does he threaten you that when you are dead and become dust and bones that you shall then be brought forth?
[Q23:35] Patutkah dia menjanjikan kamu, bahawa sesungguhnya apabila kamu mati
dan menjadi tanah dan tulang, kamu akan dikeluarkan (dari kubur hidup
semula)?
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:35) What! Does he tell you that after you are dead
and turned into dust and become mere bones, you shall be brought out alive
(from graves)?
هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ {23:36}
[Q23:36] Haihaata
haihaata limaa too'adoon.
[Q23:36] Far, far is that which you are threatened with.
[Q23:36] Far, far is that which you are threatened with.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:36) Impossible! Just impossible is that which you
are being threatened with.
إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ
وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ {23:37}
[Q23:37] In
hiya illaa hayaatunad dunyaa namootu wa nahyaa wa maa nahnu bimab'ooheen.
[Q23:37] There is naught but our life in this world; we die and we live and we shall not be raised again.
[Q23:37] There is naught but our life in this world; we die and we live and we shall not be raised again.
[Q23:37] Tiadalah hidup yang lain selain dari hidup kita di dunia ini. Kita mati
dan kita hidup (silih berganti) dan tiadalah kita akan dibangkitkan hidup
semula.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:37) There is no other life than this worldly life.
We will live here and die here and will not be raised up again.
إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَىٰ عَلَى اللَّهِ
كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ {23:38}
[Q23:38] In
huwa illaa rajulunif taraa 'alal laahi kazibanw wa maa nahnuu lahoo bimu'mineen.
[Q23:38] He is naught but a man who has forged a lie against ALLAH (SWT), and we are not going to believe in him.
[Q23:38] He is naught but a man who has forged a lie against ALLAH (SWT), and we are not going to believe in him.
[Q23:38] Tiadalah dia (Nabi Hud) itu selain dari seorang lelaki yang
mengada-adakan perkara dusta terhadap ALLAH (SwT) dan kami tidak akan beriman
kepadanya.
THESE ARE COMMON STATEMENTS
--- (VERSES
33-38) of
the disbelievers.
____________________________________________________________________________________________________________________________________________________
(23:38) This
man is merely an impostor, who is inventing lies in the name of Allah,36a and
we are not going to believe in what he says".
*36a. These words
show that the people of `Ad too, were not disbelievers in the existence of God.
They too were involved in the sin of shirk. Refer to AlA`araf (VII):70, Hud (Xl):
53-54, Ha Mim Sajdah (XLI): 14, and AI-Ahqaf (XLVI): 21-22.
قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ {23:39}
[Q23:39] Qaala
Rabbin surnee bimaa kazzaboon.
[Q23:39] He said: O my Lord! Help me against their calling me a liar.
[Q23:39] He said: O my Lord! Help me against their calling me a liar.
[Q23:39] Nabi Hud berdoa dengan berkata: Wahai TuhanKu, belalah daku, kerana
mereka telah mendustakan seruanku.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:39) At this the Messenger prayed, "Lord, help
me against these people, who have treated me as an impostor".
قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ {23:40}
[Q23:40] Qaala
'ammaa qaleelil la yusbihunna naadimeen.
[Q23:40] He said: In a little while they will most certainly be repenting.
[Q23:40] He said: In a little while they will most certainly be repenting.
[Q23:40] ALLAH (SwT) berfirman: Dalam sedikit masa lagi mereka akan menjadi
orang-orang yang menyesal.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:40) In answer, it was said,"The time is
nearing when they shall be remorseful".
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ
فَجَعَلْنَاهُمْ غُثَاءً ۚ فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ {23:41}
[Q23:41] Fa
akhazat humus saihatu bilhaqqi faja'alnaahum ghusaaa'aa; fabu’dal lilqaw miz
zaalimeen.
[Q23:41] So the punishment overtook them in justice, and We made them as rubbish; so away with the unjust people.
[Q23:41] So the punishment overtook them in justice, and We made them as rubbish; so away with the unjust people.
[Q23:41] Akhirnya mereka dibinasakan oleh letusan suara yang menggempakan bumi,
dengan benar lagi adil, lalu Kami jadikan mereka sebagai sampah sarap (yang
dihanyutkan oleh banjir). Maka kebinasaanlah kesudahannya bagi kaum yang zalim
itu.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:41) In due course a great scourge overwhelmed them
in all justice and We cast them away like scum. *37 -So
away with the wicked people!
*37 Lexically,
the word ghutha' means the rubbish which is brought by Hood waters and is
deposited on the banks to rot there.
ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا
آخَرِينَ {23:42}
[Q23:42] Summa
anshaanaa mim ba'dihim quroonan aakhareen.
[Q23:42] Then We raised after them other generations.
[Q23:42] Then We raised after them other generations.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:42) After them We raised other peoples.
مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا
يَسْتَأْخِرُونَ {23:43}
[Q23:43] Maa
tasbiqu min ummatin ajalahaa wa maa yastaakhiroon.
[Q23:43] No people can hasten on their doom nor can they postpone (it).
[Q23:43] No people can hasten on their doom nor can they postpone (it).
[Q23:43] Sesuatu umat itu tidak dapat mendahului tempohnya yang telah ditentukan
dan mereka pula tidak dapat melambatkannya.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:43) No people ceased to exist before its appointed
term nor could any people outlive it.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَىٰ ۖ كُلَّ مَا
جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا
وَجَعَلْنَاهُمْ أَحَادِيثَ ۚ فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ {23:44}
[Q23:44] Summa
arsalnaa Rusulanaa tatraa kulla maa jaaa'a ummatar Rasooluhaa kazzabooh; fa
atba'naa ba'dahum ba'danw wa ja'alnaahum ahaadees; fabu'dal liqawmil laa yu'minoon.
[Q23:44] Then We sent Our messengers one after another; whenever there came to a people their messenger, they called him a liar, so We made some of them follow others and We made them stories; so away with a people who do not believe!
[Q23:44] Then We sent Our messengers one after another; whenever there came to a people their messenger, they called him a liar, so We made some of them follow others and We made them stories; so away with a people who do not believe!
[Q23:44] Kemudian Kami mengutus Rasul-rasul Kami silih berganti. Tiap-tiap kali
sesuatu umat didatangi Rasulnya, mereka mendustakannya; lalu Kami binasakan
umat-umat yang demikian, lepas satu-satu dan Kami jadikan perihal mereka
sebagai cerita-cerita (yang mendatangkan iktibar); maka kebinasaanlah
kesudahannya bagi orang-orang yang tidak beriman.
(see commentary for verse 23)
____________________________________________________________________________________________________________________________________________________
(23:44) Then We sent Our Messengers in succession. Whenever
a Messenger came to his people, they treated him as an impostor: so We went on
destroying one people after the other till We made them mere legends.-Accursed
be those who do not believe. *38
*38 That is,
"Those who do not believe in the Messengers.
ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَارُونَ
بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ {23:45}
[Q23:45] Summa
arsalnaa Moosaa wa akhaahu Haaroona bi Aayaatinaa wa sultaanim mubeen.
[Q23:45] Then We sent Musa and his brother Haroun, with Our communications and a clear authority,
[Q23:45] Then We sent Musa and his brother Haroun, with Our communications and a clear authority,
[Q23:45] Kemudian Kami mengutus Nabi Musa dan saudaranya: Nabi Harun, dengan
membawa ayat-ayat keterangan Kami dan bukti (mukjizat) yang nyata,
For Musa refer to the commentary of Ta Ha 20:9 to 98 and the references mentioned therein of other
verses.
____________________________________________________________________________________________________________________________________________________
(23:45) Then We sent Moses and his brother Aaron with
Our Signs and a clear Authority *39
*39 The use of
"a clear Authority" along with "Our Signs" may either mean
that the "Signs" were a clear proof that they were Messengers of
Allah, or the "Signs" may refer to all other miracles of Prophet
Moses than the "staff', which may stand here for a clear Authority,
because the miracles shown by means of it were a clear proof that the two
brothers had been sent by Allah.
إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا
وَكَانُوا قَوْمًا عَالِينَ {23:46}
[Q23:46] Ilaa
Fir'awna wa mala'ihee fastakbaroo wa kaanoo qawman 'aaleem.
[Q23:46] To Firon and his chiefs, but they behaved haughtily and they were an insolent people.
[Q23:46] To Firon and his chiefs, but they behaved haughtily and they were an insolent people.
[Q23:46] Kepada Firaun dan kaumnya; lalu mereka menentang (seruan Nabi-nabi ALLAH
(SwT) itu) dengan sombong takbur, serta menjadi kaum yang membesarkan diri.
(see commentary for verse 45)
____________________________________________________________________________________________________________________________________________________
(23:46) to Pharaoh and his nobles. But they received
them with arrogance, for they were very haughty people. *40
*40 The words in
the Text may either mean: (1) They were
highly arrogant and tyrannous people, or (2) They showed
haughtiness and selfconceit.
*40a. For explanation, see E.N. 26.
*40a. For explanation, see E.N. 26.
فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا
لَنَا عَابِدُونَ {23:47}
[Q23:47] Faqaaloo
annu'minu libasharaini mislinaa wa qawmuhumaa lanaa 'aabidoon.
[Q23:47] And they said: What! Shall we believe in two mortals like ourselves while their people serve us?
[Q23:47] And they said: What! Shall we believe in two mortals like ourselves while their people serve us?
[Q23:47] Sehingga mereka berkata (dengan angkuhnya): Patutkah kita beriman
kepada dua manusia seperti kita, sedang kaum mereka menjadi orang-orang suruhan
kita?
(see commentary for verse 45)
____________________________________________________________________________________________________________________________________________________
(23:47) They said, "What! Should we believe in
these two men who are human beings like ourselves 40-a and
whose people are our bondsmen?" *41
*41 Abid
is worshipper. According to the Arabic usage, to be a "worshipper"
and a "bondsman" are almost synonymous. Therefore when the Prophets
invited their people to worship Allah alone, they wanted them to worship and
serve and obey none but Allah, and that is the real significance of the word
"`ibadat". For further explanation, see E.N. 50 of AI-Kahf (XVIII).
فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ {23:48}
[Q23:48] Fakazzaboohumaa
fakaanoo minal mmuhlakeen.
[Q23:48] So they rejected them and became of those who were destroyed.
[Q23:48] So they rejected them and became of those who were destroyed.
[Q23:48] Oleh itu, merekapun mendustakan keduanya, lalu menjadilah mereka
sebahagian dari orang-orang yang dibinasakan.
(see commentary for verse 45)
____________________________________________________________________________________________________________________________________________________
(23:48) So they treated them as impostors and incurred
destruction. *42
*42 For fuller
details of the story of Prophet Moses and Pharaoh, see Al-Baqarah (II): 49-50,
Al-A`araf (VII): 103-136, Yunus (X): 75-92, Hud (Xl): 9699, Bani Isra'il
(XVII): 101-104, Ta Ha (XX): 9-80 along with the relevant E. N.'s.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ
يَهْتَدُونَ {23:49}
[Q23:49] Wa laqad
aatainaa Moosal Kitaaba la'allahum yahtadoon.
[Q23:49] And certainly We gave Musa the Book that they may follow a right direction.
[Q23:49] And certainly We gave Musa the Book that they may follow a right direction.
[Q23:49] Dan sesungguhnya, Kami telah memberikan Nabi Musa Kitab Taurat, supaya
mereka beroleh hidayat petunjuk.
(see commentary for verse 45)
____________________________________________________________________________________________________________________________________________________
(23:49) As regards Moses, We gave him the Book so that
the people might be guided by it.
وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً
وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ {23:50}
[Q23:50] Wa ja'alnab na Maryama wa ummahooo aayatannw wa aawainaahumaaa ilaa
rabwatin zaati qaraarinw wa ma'een.
[Q23:50] And We made the son of Marium and his mother a sign, and We gave them a shelter on a lofty ground having meadows and springs.
[Q23:50] And We made the son of Marium and his mother a sign, and We gave them a shelter on a lofty ground having meadows and springs.
[Q23:50] Dan Kami
jadikan (Nabi lsa) Ibni Mariam serta ibunya sebagai satu tanda (mukjizat) dan
Kami telah menempatkan keduanya di tanah tinggi, tempat tinggal yang ada
tanaman dan mata air yang mengalir.
This is a reference to the situation when the
Virgin Mary having conceived the Holy Spirit in her womb (Jesus) **being afraid of the condemnation of her people about
her bearing a child without a husband, **did not
known what to do and where to go to take shelter. **She
was directed by ALLAH (SWT) to take refuge in Bethlehem, **where there was for her
the fruit tree to eat of and also **a spring of
water to drink from. The place is on the heights of Palestine nearby Jerusalem,
surrounded by vineyards and fruit gardens and meadows with herds of cattle
grazing in them. HISTORY does not give us any
authentic information about the life of Mary
and Jesus, as to where do this holy
mother with her child spend the early days of the infancy and the boyhood of Jesus until he appeared to the people
in some of his apostolic services. It is said that she lived somewhere on the
bank of the Eupharates nearby Palestine.
The statement is only a reference to ALLAH (SWT)’s grace bestowed upon Mary and Jesus when they were practically discarded by the people with
suspicion against the chastity of Mary
for the mysterious birth of Jesus.
To find some
room somewhere in the Holy Qur’an to accommodate the fabricated story of the
escape of Jesus with his mother from
the crucifixion and the fable of their going out of Palestine, and to establish the death and burial of Jesus somewhere, the words meaning high
ground with fertility are interpreted into land of meadows and spring of Kashmir and an old tomb has been
identified as the grave of Jesus. ALL
THESE DRAGGING ARGUMENTS TO SOMEHOW ESTABLISH THE DEATH OF JESUS, ARE PURPOSEFUL FABRICATIONS.
§
OTHERWISE the reference is quite clear that
it relates to a situation when Jesus
was given the sign of his miraculous birth and the event relates to the period
connected with his mysterious miraculous advent and the grace of ALLAH (SWT)
bestowed upon Jesus and his mother,
when both of them were helpless destitute unwanted and discarded by their
people. It relates as to how ALLAH (SWT) gave the helpless holy Lady Mary and her holy baby Jesus the abode with all
conveniences necessary for them and how from the state of helplessness, ALLAH
(SWT) raised Jesus to rule over the
destiny of the Israelites.
§
The reference has no connection with the
post crucifixion period of his life. Any other interpretation of this matter will
be intentional or unintentional, and purposeful or a purposeless distortion of
the clearly declared facts. It is said that proving Jesus as dead, helps to convince the
Christians that Jesus was not ALLAH
(SWT) BUT a man and he is dead and gone. This
will be nothing but helplessness to prove the fact about Jesus by the correct reasoning. Why should anybody think of killing
the Holy Prophet Jesus and also
burning him when ALLAH (SWT) the Omnipotent Lord wants him to be alive as His
Sign to be presented along with
His another Sign, the Last Imam, at the end of Day. Besides with such
fabrications, one is limiting the powers of the Omnipotent Lord against
enacting His Will about Jesus.
Qur’an mentions that Jesus and Mary were given
shelter in a fertile plateau. Whether this was before or after the attempt
on the life of Jesus is not mentioned. *The attempt by
some commentators to give the accounts of the whereabouts of the place are mere
gestures EXCEPT WHAT IS NARRATED from the Fifth and Sixth Holy Imams Muhammad ibne Ali Al-Baquir
and Jafar ibne Muhammad As-Sidiq, i.e., the fertile land on the bank of
Eupharates in Iraq. HOWEVER it must be somewhere
in the Middle or Near East the attempt of some newly-born sect to identify the
place as a spot in Kashmir and a tomb of some holy man known as Yusaf Asa as
the tomb of Jesus, is a wishful conjecture without any ground proper of
acceptable. For Maryam and Isa
please refer to the commentary of Ali Imran 3:35 to 56 and Maryam 19:16 to 40.
____________________________________________________________________________________________________________________________________________________
(23:50) And We made the son of Mary and his mother a
Sign *43 to mankind and We gave them shelter on a
plateau where they could have peace, and which was watered by running springs *44.
*43 The wording
"We made the son of Mary and his mother a Sign" is very significant,
because it means that neither the son of Mary nor his mother was each a
separate Sign, but both of them together were a Sign. This verse is a clear
proof that a son was born to Mary without cohabitation with a man and that
Jesus had no father. For fuller details see Al-`Imran (III): 45-49, An-Nisa'
(IV): 156, 171, Maryam (XIX): 16-35 and Al-Anbiya' (XXI): 91 and the relevant E.N.'s.
In this connection, it should also be noted that the case of the error in regard to Prophet Jesus and his mother was different from the error in regard to other Prophets, who were rejected because, they were human beings. But the deviation in regard to Prophet Jesus and his mother was that the credulous people raised them from the low position of human beings to the high rank of Godhead. On the other hand, those, who went to the other extreme accused ary of unchastity, although they were witnesses of the miraculous birth of Jesus and had heard him speak in the cradle.
*44 Different people have mentioned different places, like Damascus, Ar-Ramlah, Jerusalem and Egypt, in regard to the plateau where Allah gave them shelter. From the Christian traditions it appears that Mary had to leave her home twice after the birth of Prophet Jesus, first in the time of Herod when she took him to Egypt and stayed there till Herod's death, and then in the time of Arichelaus when she took him to Nazareth in Galilee. (Matthew, 2: 13-23). Therefore it cannot be said with certainty to which of these two emigrations the Qur'an refers here. It is, however, obvious that the place of shelter was a plateau which provided them with all the necessities of life.
In this connection, it should also be noted that the case of the error in regard to Prophet Jesus and his mother was different from the error in regard to other Prophets, who were rejected because, they were human beings. But the deviation in regard to Prophet Jesus and his mother was that the credulous people raised them from the low position of human beings to the high rank of Godhead. On the other hand, those, who went to the other extreme accused ary of unchastity, although they were witnesses of the miraculous birth of Jesus and had heard him speak in the cradle.
*44 Different people have mentioned different places, like Damascus, Ar-Ramlah, Jerusalem and Egypt, in regard to the plateau where Allah gave them shelter. From the Christian traditions it appears that Mary had to leave her home twice after the birth of Prophet Jesus, first in the time of Herod when she took him to Egypt and stayed there till Herod's death, and then in the time of Arichelaus when she took him to Nazareth in Galilee. (Matthew, 2: 13-23). Therefore it cannot be said with certainty to which of these two emigrations the Qur'an refers here. It is, however, obvious that the place of shelter was a plateau which provided them with all the necessities of life.
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